Benedict XVI challenges 'de-Christianisation' of society

Benedict XVI challenges 'de-Christianisation' of society

Michael Gilchrist

On 7 November, in no-nonsense language that mirrored the thrust
of the Statement of Conclusions, the 1999 blueprint for
reform of Australian Catholicism agreed upon by Australia's bishops
and the Holy See, Benedict XVI instructed the Catholic bishops of
Switzerland to get their act together in confronting the crisis of
faith.

One was also reminded of Benedict's observation in 2005 that the
Christian churches in many Western countries were 'dying', and
'above all' in Australia. The situation of the faith in Switzerland
is typical of most other Western European nations, where weekly
Mass attendances are into single digits, and the monitoring of
theological dissent and liturgical abuses by bishops is lax.

Whether Benedict's admonitions prove any more effective for
Switzerland than the Statement of Conclusions has proved to
be for Australia remains to be seen. Certainly the words of his
latest pep talk could have been equally directed at some of
Australia's bishops today.

Correction and purification

Benedict XVI's instructions were given during a meeting in Rome
with a group of visiting Swiss bishops and in the presence of the
heads of various Vatican congregations. The Pope's stated aim in
his address was to consider 'certain aspects of the current
situation of the Church in Switzerland, identifying those elements
worthy of being intensified and promoted, and those in need of
correction and purification.'

Benedict told the Swiss bishops that the meeting was, in some
way, 'the conclusion of their 'ad limina' visit of February 2005,
because on that occasion it had not been possible to accomplish one
of the essential parts of the process, the meeting with John Paul
II.'

He observed that 'the advance of secularisation and of
relativism means not only that the Sacraments, especially
participation in Sunday Mass, are reduced in frequency, but also
that the moral values proposed by the Church are put in doubt'. In
this context, he referred to the crisis of marriage and the family,
the increase in divorce and abortions, and unions between people of
the same sex, all of which, he said, 'are evident signs of
de-Christianisation.'

After highlighting the fact that many people live 'as if God
does not exist,' Benedict called on the Swiss bishops 'to ensure
that the Word of God and the Christian message are understood,' and
insisted they should adopt unanimous positions on theological and
moral questions. 'The fundamental duty of the bishop, pastor, and
master of faith,' he said, 'is to invite the faithful to a full
acceptance of Church teaching.'

On the subject of the liturgy, the Pope affirmed that 'it is a
right and duty of everyone to ensure it be celebrated in accordance
with the rules laid down by the Church.' As for Sunday Mass, he
stressed the need 'to avoid its being substituted, if there are no
important reasons to do so, by a celebration of the Word,' and 'to
ensure the homily remains an important moment of doctrinal and
spiritual formation ... reserved to the priest or the deacon.'

In light of 'the crisis being suffered by the Sacrament of
Penance,' as the bishops had highlighted in their five-yearly
reports, Benedict identified the need 'for dioceses to relaunch
pastoral activity aimed at encouraging the faithful to individual
confession' and to 'call upon priests to be assiduous confessors,
generously offering the faithful appropriate times for individual
confession' while encouraging priests 'to avail themselves
frequently of this Sacrament'.

Most importantly, priests 'must rigorously observe Church norms
concerning collective absolution [Third Rite] ... which can only
take place under truly exceptional circumstances.'

Regarding the collaboration of lay people in priestly ministry,
Benedict cautioned that 'care must be taken to ensure' that 'in
parishes and pastoral centres the priest remains the pastor and
that lay people help the priest, collaborating with him in the
various sectors of pastoral life'.

He added: 'The importance of the laity's role must not bring us
to underestimate the ministry of priests, so indispensable for the
life of the Church.' In this context, the Pope called for 'an
intensification in the formation of lay people to increase their
faith and doctrinal knowledge, and grant them spiritual
energies.'

Vocations

Benedict then considered the question of priestly and religious
vocations, 'a constant concern for the Church in your country'.
Here, he said, 'for the future of the Church in Switzerland, it is
important to oversee the organisation and orientation of seminaries
and of the various faculties and schools of theology, ... with a
view to discernment and to the profound human, spiritual, cultural
and pastoral formation of candidates to the priesthood'.

The bishops, he insisted, must be 'equally attentive to the
initial and permanent formation of future priests, deacons and
pastoral lay workers. A sure and faithful teaching of the tradition
and Magisterium of the Church will ensure that everyone discovers
the richness of Catholic faith.'

That Benedict XVI needed to remind the bishops of one of
Europe's oldest Christian countries of so many obvious requirements
of their leadership was a reflection on the impact of secularism
and relativism on the Church's leaders.

No doubt, similar reminders have been given and will continue to
be given to bishops from other countries. But there are limits to
what a Pope can do if bishops persistently fail to implement what
their office requires of them.

Until more men with the courage to give public witness to their
convictions are appointed bishops, Benedict will find the need to
give similar addresses to other groups of bishops on similar
themes.